an5.155:3 Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. This is the third thing …

an5.155:4 Furthermore, the mendicants don’t rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

an5.155:5 Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the decline and disappearance of the true teaching. These five things lead to the decline and disappearance of the true teaching.

an5.155:6 These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of earlier generations, amazing stories, and elaborations. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

an5.155:7 Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. This is the second thing …

an5.155:8 Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. This is the third thing …

an5.155:9 Furthermore, the mendicants rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

an5.155:10 Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. These five things lead to the continuation, persistence, and enduring of the true teaching.”

16. The True Teaching

The Decline of the True Teaching (3rd)

an5.156:1 “Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

an5.156:2 Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing …

an5.156:3 Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no one to preserve them. This is the third thing …

an5.156:4 Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are indulgent and slack … This is the fourth thing …

an5.156:5 Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth thing that leads to the decline and disappearance of the true teaching. These five things lead to the decline and disappearance of the true teaching.

an5.156:6 These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well organized, the meaning is correctly interpreted. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

an5.156:7 Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing …

an5.156:8 Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing …

an5.156:9 Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are not indulgent or slack … This is the fourth thing …

an5.156:10 Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. These five things lead to the continuation, persistence, and enduring of the true teaching.”

16. The True Teaching

Inappropriate Talk

an5.157:1 “Mendicants, it is inappropriate to speak to five individuals by comparing that individual with someone else. What five? It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom.

an5.157:2 And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith.

an5.157:3 And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics.

an5.157:4 And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning.

an5.157:5 And why is it inappropriate to talk to a stingy person about generosity? When a stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity.

an5.157:6 And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom. It is inappropriate to speak to these five individuals by comparing that individual with someone else.

an5.157:7 It is appropriate to speak to five individuals by comparing that individual with someone else. What five? It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom.

an5.157:8 And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith.

an5.157:9 And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct.

an5.157:10 And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning.

an5.157:11 And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity.

an5.157:12 And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom. It is appropriate to speak to these five individuals by comparing that individual with someone else.”

16. The True Teaching

Timidity

an5.158:1 “Mendicants, a mendicant with five qualities is overcome by timidity. What five? It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless. A mendicant with these five qualities is overcome by timidity.

an5.158:2 A mendicant with five qualities is self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. A mendicant with these five qualities is self-assured.”

16. The True Teaching

With Udāyī

an5.159:1 So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. Seeing this, Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”

an5.159:2 “Ānanda, it’s not easy to teach Dhamma to others. You should establish five things in yourself before teaching Dhamma to others. What five? You should teach Dhamma to others thinking: ‘I will teach step by step.’ … ‘I will teach showing my method.’ … ‘I will teach out of kindness.’ … ‘I will not teach while secretly hoping to profit.’ … ‘I will teach without damaging myself or others.’ It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”

16. The True Teaching

Hard to Dispel

an5.160:1 “Mendicants, these five things are hard to dispel once they’ve arisen. What five? Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. These five things are hard to dispel once they’ve arisen.”

17. Resentment

Getting Rid of Resentment (1st)

an5.161:1 “Mendicants, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five? You should develop love for an individual you resent. That’s how to get rid of resentment for that individual. You should develop compassion for an individual you resent. … You should develop equanimity for an individual you resent. … You should disregard an individual you resent, paying no attention to them. … You should focus on the ownership of deeds regarding that individual: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that individual. A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

17. Resentment

Getting Rid of Resentment (2nd)

an5.162:1 There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

an5.162:2 “Reverends, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five? In the case of an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of individual. In the case of an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure, … In the case of an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, … In the case of an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, … In the case of an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, you should get rid of resentment for that kind of individual.

an5.162:3 How should you get rid of resentment for an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure? Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. In the same way, at that time you should ignore that individual’s impure behavior by way of body and focus on their pure behavior by way of speech. That’s how to get rid of resentment for that individual.

an5.162:4 How should you get rid of resentment for an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure? Suppose there was a lotus pond enveloped with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and focus on their pure behavior by way of body. That’s how to get rid of resentment for that individual.

an5.162:5 How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Suppose there was a little water in a cow’s hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: ‘This little bit of water is in a cow’s hoofprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ So that’s what they do. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual.

an5.162:6 How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village. Another person traveling along the road might see them, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village. Why is that? So that they don’t come to ruin right here.’ In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this venerable give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. Why is that? So that, when their body breaks up, after death, they don’t end up in a place of loss, a bad place, the underworld, Hell.’ That’s how to get rid of resentment for that individual.

an5.162:7 How should you get rid of resentment for an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.

an5.162:8 In the same way, at that time you should focus on that individual’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual. Relying on an individual who is impressive all around, the mind becomes confident.

an5.162:9 A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

17. Resentment

Discussions

an5.163:1 There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

an5.163:2 “A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. They’re personally accomplished in immersion, … They’re personally accomplished in wisdom, … They’re personally accomplished in freedom, … They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

17. Resentment

Sharing a Way of Life

an5.164:1 There Venerable Sāriputta addressed the mendicants: “A mendicant with five qualities is fit to share their life with their spiritual companions. What five? A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. They’re personally accomplished in immersion, … They’re personally accomplished in wisdom, … They’re personally accomplished in freedom, … They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. A mendicant with these five qualities is fit to share their life with their spiritual companions.”

17. Resentment

Asking Questions

an5.165:1 There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

17. Resentment

Cessation

an5.166:1 There Venerable Sāriputta addressed the mendicants: “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible.

an5.166:2 When he said this, Venerable Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

an5.166:3 But for a second … and a third time Sāriputta repeated his statement.

an5.166:4 And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

an5.166:5 Then Venerable Sāriputta thought, “Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don’t I go to see the Buddha?” Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants: “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible.

an5.166:6 When he said this, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

an5.166:7 But for a second … and a third time Sāriputta repeated his statement.

an5.166:8 And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

an5.166:9 Then Venerable Sāriputta thought, “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I’d better stay silent.” Then Sāriputta fell silent.

an5.166:10 Then the Buddha said to Venerable Udāyī, “But Udāyī, do you believe in a mind-made body?” “For the angels, sir, who are unseen.” “Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!”

an5.166:11 Then the Buddha said to Venerable Ānanda, “Ānanda! How can you just watch while a senior mendicant is being harassed? Don’t you have any compassion for a senior mendicant who is being harassed?”

an5.166:12 Then the Buddha addressed the mendicants: “Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

an5.166:13 Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him, “Reverend Upavāṇa, they’ve been harassing other senior mendicants, but I didn’t question them. I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. And right now I feel insecure.” Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out and said to Upavāṇa,

an5.166:14 “Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?” “Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

an5.166:15 “Good, good, Upavāṇa! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.”

17. Resentment

Accusation

an5.167:1 There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

an5.167:2 What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.

an5.167:3 Take a case where I see a certain individual being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.

an5.167:4 The mendicant who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A mendicant who is accused improperly should be reassured in these five ways.

an5.167:5 The mendicant who makes improper accusations should be chastened in five ways. ‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn’t think to make a false accusation.

an5.167:6 Take a case where I see a certain individual being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.

an5.167:7 The mendicant who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The mendicant who is accused properly should be chastened in these five ways.

an5.167:8 The mendicant who makes proper accusations should be reassured in five ways. ‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation.